Thera 3.16: Vimala2
Tipitaka >> Sutta Pitaka >> Khuddaka Nikaya >> Theragatha >> Thera(185):Vimala2 Adapted from the Archaic Translation by Mrs. C.A.F. Rhys Davids. Commentary (Atthakatha) By Acariya Dhammapala Note: 'C' in Pali text is pronounced as 'ch' as in 'China'. ---- Chapter III. three Verses =185. Vimala2= Reborn in this Buddha-age at Benares in a brahmin(priest) family, he entered the Monk’s order under Thera Amitta,1 and through his instigation acquired insight and won arahantship(enlightenment). Upon that he addressed a bhikkhu(monk) who was his comrade as follows: ---- 264 Pāpamitte vivajjetvā bhajeyyuttamapuggale|| Ovāde cassa tiṭṭheyya patthento acalaɱ sukhaɱ.|| || 265 Parittaɱ dārumāruyha yathā sīde mahaṇṇave,|| Evaɱ kusītamāgamma sādhujīvīpi sīdati, || || 266 Pavivittehi ariyehi pahitattehi jhāyihi|| Niccaɱ āraddhaviriyehi paṇḍitehi sahāvase' ti.|| || ---- 264 From evil-minded friends keep far away, And make your choice among the best of men. 174 To his advice hold fast, and let your heart Aspire to happiness immutable. 265 As2 one who, mounted on a puny plank, Is in mid-ocean whelmed beneath the waves, So even he of blameless life did sink, When throw'n together with the man of sloth. 266 For what reason from such an one keep well apart, The sluggard and the poor in energy. Live you with them who live aloof, With wise, with noble ones who have renounced, Who in rapt meditation ever strive. ---- 1 On this curious name (? Amita) cf. Jāt., vi. 271. 2 See above, CXXXIV. This Thera is not met with elsewhere, nor is Vimala identical with the author of Saying(gatha) L. ---- =3.16 185 Commentary on the stanza of Vimalatthera= The stanza starting with Pāpamitte, constitutes that of the venerable Thera Vimala. What is the origin? This one also, having done devoted deeds of service toward former Buddhas, accumulating acts of merit conducive towards escape from rounds of repeated rebirths, in this and that existence, was reborn in a family home, at the time of the Blessed One Padumuttara: on having attained the age of intelligence, he reflected upon the qualities of the Master, became pious-minded, and made reverential offerings of jasmine flower when the Master passed away into parinibbāna, while the devotees went to the place of cremation carrying the corporial remains of the Master, after the days of sacred festivities (sādhukīḷana) had passed (vītivattesu). On account of that act of merit, he wandered about his rounds of repeated rebirths among divine and human beings, and was reborn in a brahmin family, in Benares, when this Buddha arose; having gained the name Vimala, he, on having come of age, became a monk in the dispensation (sāsanaṃ), depending upon the Thera Somanitta, placed himself in the path of developing spiritual insight (vipassanā), on having been urged (ussāhito) by that very Thera, and attained Arahantship, but before long. Hence has it been said in the Apadāna:– “Having become pious-minded and good- hearted when the corporeal remains (of Buddha) was being carried away and the drums were being sounded (vajjamānāsu). I made my reverential offering of lao-red flowers (paṭṭipuppha) A hundred thousand aeons (kappa) ago, it was, that I made especially my reverential offering of flowers; I do not remember any evil existence; this is the fruitful result of my reverential offering to (Buddha’s) body. My depravity had been burnt. … Buddha’s instruction had been carried out.” Having, however, attained Arahantship, he spoke three stanzas, in order to instruct his own associate monk.-- 264. “Having avoided wicked friends, one should serve the most excellent individual; one should abide by his advice; aspiring for the unshaken bliss (acala-sukha). 265. “According as one, having mounted on a small-sized piece of wood (dāru), sinks in the large deep ocean, in the same manner, even a good leader of life (sādhujīvī) sinks owing to his coming together with a lazy person (kusita); therefore, one should all-round avoid a lazy man with inferior exertion (hīnavīriya). 266. “One should stay together with wise ones who are always well begun with their exertion (āraddhavīriya), who are nobles (ariya) in their seclusion (pavivitta) and who had their minds directed towards nibbāna (pahitatta) and who can enter upon jhāna. There, Pāpamitte means: not good friends, bad people of inferior exertion (hīnavīriya). Vivajjetvā means: avoiding from afar by way of not serving. Bhajeyyauttamapuggalaṃ means: one should serve a good person, who is wise, and who is a good friend, by way of collecting from him advice and instruction (anusāsanī). Ovāde c’assa tiṭṭheyya means: one should abide by the advice (ovāda) and instruction (anusiṭṭhi) of that good friend by way of properly performing (paṭipajjana) according as one has been taught (anusiṭṭhaṃ). Patthento means: wishfully wanting (ākaṅkhanto). Acalaṃ sukhaṃ means: the bliss of nibbāna and the happiness of fruition (phala). Indeed, that also has been said to be “Acala (unshaken)” owing to the unshaken condition (skuppabhāvato). The rest has but been said. The Commentary on the stanza of the Thera Vimala is complete. The Commentary on the third Section is complete. The first part is complete. Small Section (Khuddaka Nikāya) Commentary on Theragātha Second Part ----